Matthew 5:42

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Matthew 5:42 in Multiple Translations

Berean Standard Bible BSB

Give to the one who asks you, and do not turn away from the one who wants to borrow from you.

King James Version KJV

Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

American Standard Version ASV

Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

Bible in Basic English BBE

Give to him who comes with a request, and keep not your property from him who would for a time make use of it.

Free Bible Version FBV

Give to those who ask you, and don't turn away those who want to borrow from you.

Geneva Bible 1599 GNV

Giue to him that asketh, and from him that would borowe of thee, turne not away.

Young's Literal Translation YLT

to him who is asking of thee be giving, and him who is willing to borrow from thee thou mayest not turn away.

World English Bible WEB

Give to him who asks you, and don’t turn away him who desires to borrow from you.

Noah Webster Bible WBS

Give to him that asketh thee, and from him that would borrow of thee, turn not thou away.

Douay-Rheims 1899 DRV

Give to him that asketh of thee and from him that would borrow of thee turn not away.

Translation for Translators T4T

Also, if someone asks you for something, give him what he is asking for. If someone requests you to lend him something, do not refuse to lend it to him.”

Plain English Version PEV

Or if somebody asks you for something, give it to them. Or if they want to borrow something from you, let them have it.”

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Berean Amplified Bible — Matthew 5:42

BAB

Word Study

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Matthew 5:42 Interlinear (Deep Study)

BIB

GRK τω αιτουντι σε διδου και τον θελοντα απο σου δανεισασθαι μη αποστραφης

τω ho G3588 the/this/who Art-DSM

αιτουντι aiteō G154 to ask Verb-PAP-DSM

σε su G4771 you Pron-2AS

διδου didōmi G1325 to give Verb-PAM-2S

και kai G2532 and Conj

τον ho G3588 the/this/who Art-ASM

θελοντα thelō G2309 to will/desire Verb-PAP-ASM

απο apo G575 away from Prep

σου su G4771 you Pron-2GS

δανεισασθαι daneizō G1155 to lend/borrow Verb-AMN

μη mē G3361 not Particle-N

αποστραφης apostrephō G654 to turn away Verb-2APS-2S

Greek Word Study

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Greek Word Reference — Matthew 5:42

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αιτουντι aiteō G154 "to ask" Verb-PAP-DSM

To ask or request something from someone, like in Matthew 7:7 where Jesus says to ask and it will be given to you.

Definition: αἰτέω, -ῶ, [in LXX chiefly for שׁאל ;] to ask, request: absol., Mat.7:7, Jas.1:6; with accusative of person(s), Mat.5:42, Luk.6:30; with accusative of thing(s), before ἀπό, Mat.20:20, 1Jn.5:15; id. before παρά, Act.3:2, Jas.1:5; with dupl. accusative Mat.7:9, Mrk.6:22, Jhn.16:23. Mid. (on the distinction bet. mid. and act., see M, Pr., 160): absol., Mrk.15:8, Jhn.16:26, Jas.4:3; with accusative of thing(s), Mat.14:7, Mrk.6:24, al.; with accusative of person(s), Mat.27:20, Luk.23:25; with accusative of thing(s), before παρά, Act.9:2; with accusative and inf., Luk.23:23. with inf. Act.7:46, Eph.3:13 (cf. ἀπ-, ἐξ-, ἐπ-, παρ-, προσ- αιτέω). SYN.: ἐρωτάω, which see, πυνθάνομαι. On the proper distinction between these words, see Tr., Syn., § xl, Thayer, see word αἰ. In late Gk., however, αἰ. and ἐ. seem to have become practically synonymous (cf. Act.3:2,3; see Field, Notes, 101 f.; M, Th., I, 4:1; M, Pr., 66.n; MM, VGT, see word). (AS)

Usage: Occurs in 68 NT verses. KJV: ask, beg, call for, crave, desire, require See also: 1 Corinthians 1:22; Luke 6:30; 1 Peter 3:15.

σε su G4771 "you" Pron-2AS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

διδου didōmi G1325 "to give" Verb-PAM-2S

To give, as seen in Matthew 4:9 and John 1:12, means to bestow or grant something to someone, often with a sense of generosity or sacrifice, like God giving his only son in John 3:16

Definition: δίδωμι, [in LXX chiefly for נָתַן (53 words in all) ;] to give—in various senses, accusative to context—bestow, grant, supply, deliver, commit, yield: absol., Act.20:35; with accusative of thing(s) and dative of person(s), Mat.4:9 5:31, Jhn.1:12, al. mult.; with dative of person(s), before ἐκ, Mat.25:8; id. with genitive part.. Rev.2:17; with accusative of person(s), Jhn.3:16, Rev.20:13, al.; δεξιάς, Gal.2:9; φίλημα, Luk.7:45; γνῶσιν, Luk.1:77; κρίσιν, Jhn.5:22; of seed yielding fruit, Mrk.4:7, 8; ἐργασίαν (Deiss., LAE, 117f.), Luk.12:58; with inf. fin., Mat.27:34, Mrk.5:43, Luk.8:55, Jhn.6:52, al.; with dative of person(s) and inf., Luk.1:74, al.; with accusative and inf., Act.2:27, Rev.3:9; with dupl. accusative, Mat.20:28, Mrk.10:45, Eph.1:22 4:11, 2Th.3:9, 1Ti.2:6, al.; ἑαυτὸν δ. εἰς (Polyb., al.), Act.19:31; with dative of person(s), before κατά (MM, Exp., xi), Rev.2:28 (LXX); δ. ἵνα, Rev.3:9; δέδωκα ἐνώπιόν σου θύραν ἀνεῳγμένην, Rev.3:8. SYN.: δωρέομαι. (AS)

Usage: Occurs in 380 NT verses. KJV: adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield See also: 1 Corinthians 1:4; Galatians 1:4; 1 Peter 1:21.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θελοντα thelō G2309 "to will/desire" Verb-PAP-ASM

To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.

Definition: θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). (AS)

Usage: Occurs in 200 NT verses. KJV: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)) See also: 1 Corinthians 4:19; Luke 12:49; 1 Peter 3:10.

απο apo G575 "away from" Prep

This word means moving away from something, like a place or a time. It's used in many parts of the Bible, like Matthew 5:29 and Luke 5:2, to show movement or separation. It can also mean because of something.

Definition: ἀπό (on the frequently neglect of elision bef. vowels, see Tdf., Pr., 94, WH, App., 146), prep. with genitive (WM, 462ff.; on its relation to ἐκ, παρά, ὑπό, ib. 456f.), [in LXX for לְ ,בְּ ,מִן ;] from (i.e. from the exterior). __1. Of separation and cessation; __(1) of motion from a place: Mat.5:29, 30 7:23, Luk.5:2 22:41, al.; __(2) in partitive sense (M, Pr., 72, 102, 245; MM, see word; Bl., §40, 2), Mat.9:16 27:21, Jhn.21:10, Act.5:2, al.; also after verbs of eating, etc.; __(3) of alienation (cl. genitive of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Rom.9:3; ἀποθνήσκειν ἀ., Col.2:20; σαλευθῆναι, 2Th.2:2, καθαρός, -ίζειν, ἀ. (Deiss., BS, 196, 216), Act.20:26, 2Co.7:1, Heb.9:14; __(4) of position, Mat.23:34 24:31, al.; after μακράν, Mat.8:30; transposed before measures of distance, Jhn.10:18 21:8, Rev.14:20 (Abbott, JG, 227); __(5) of time, ἀπὸ τ. ὥρας, ἡμέρας, etc., Mat.9:22, Jhn.19:27, Act.20:18, Php.1:5, al.; ἀπ᾽ αἰῶνος, Luk.1:70, al.; ἀπ᾽ ἀρχῆς, etc., Mat.19:4, Rom.1:20; ἀπὸ βρέφους, 2Ti.3:15; ἀφ᾽ ἧς, since, Luk.7:45, al.; ἀπὸ τ. νῦν, Luk.1:48, al.; ἀπὸ τότε, Mat.4:17, al.; ἀπὸ πέρυσι, a year ago, 2Co.8:10 9:2; ἀπὸ πρωΐ, Act.28:23; __(6) of order or rank, ἀπὸ διετοῦς, Mat.2:16; ἀπὸ Ἀβραάμ, Mat.1:17; ἐβδομος ἀπὸ Ἀδάμ, Ju 14; ἀπὸ μικροῦ ἕως μεγάλου, Act.8:10, Heb.8:11; ἄρχεσθαι ἀπό, Mat.20:8, Jhn.8:9, Act.8:35, al. __2. Of origin; __(1) of birth, extraction, and hence, in late writers, __(a) of local extraction (cl. ἐξ; Abbott, JG, 227ff.), Mat.21:11, Mrk.15:43, Jhn.1:45, Act.10:38, al.; οἱ ἀπὸ Ἰταλίας (WM, §66, 6; M, Pr., 237; Westc, Rendall, in l.), Heb.13:24; __(b) of membership in a community or society (BL, §40, 2), Act.12:1, al.; __(with) of material (= cl. genitive; Bl. l.with; M, Pr., 102), Mat.3:4 27:21; __(d) after verbs of asking, seeking, etc., Luk.11:50, 51 1Th.2:6 (Milligan, in l.); __(2) of the cause, instrument, means or occasion (frequently = ὑπό, παρά, and after verbs of learning, hearing, knowing, etc.; Bl., §40, 3), Mat.7:16 11:29, Luk.22:45, Act.2:22 4:36 9:13 12:14, 1Co.11:23, Gal.3:2, al.; ἀπὸ τ. ὄχλου, Luk.19:3 (cf. Jhn.21:6, Act.22:11); ἀπὸ τ. φόβου, Mat.14:26, al. (cf. Mat.10:26 13:44). __3. Noteworthy Hellenistic phrases: φοβεῖσθαι ἀπό (M, Pr., 102, 107); προσέχειν ἀπό (M, Pr., 11. with; Milligan, NTD, 50); ἀπὸ νότου (Heb. מִגֶּנֶב), Rev.21:13; ἀπὸ προσώπου (מִפְּנֵי), 2Th.1:9 (Bl., §40, 9); ἀπὸ τ. καρδιῶν (בְּלֵב), Mat.18:35; ἀπὸ ὁ ὤν (WM, §10, 2; M, Pr., 9), Rev.1:4. __4. In composition, ἀπό denotes separation, departure, origin, etc. (ἀπολύω, ἀπέρχομαι, ἀπογράφω); it also has a perfective force (M, Pr., 112, 247), as in ἀφικνεῖσθαι, which see (AS)

Usage: Occurs in 600 NT verses. KJV: (X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with See also: 1 Corinthians 1:3; Acts 8:10; 1 Peter 1:12.

σου su G4771 "you" Pron-2GS

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

δανεισασθαι daneizō G1155 "to lend/borrow" Verb-AMN

To lend or borrow means to give or receive something, usually money, with the expectation of getting it back, as seen in Matthew 5:42 and Luke 6:34-35.

Definition: δανίζω (late form of cl. -είζω, Rec., Bl., § 3; Thackeray, Gr., 85f.) [in LXX chiefly for לוה (Pro.19:17) ;] to lend money on interest: Luk.6:34, 35; mid., to borrow: Mat.5:42.† SYN.: κίχρημι (see: χράω), to lend in a friendly way. (AS)

Usage: Occurs in 3 NT verses. KJV: borrow, lend See also: Luke 6:34; Luke 6:35; Matthew 5:42.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

αποστραφης apostrephō G654 "to turn away" Verb-2APS-2S

To turn away means to change direction or stop following something, like in Romans 11:26 where it refers to turning away from God. It can also mean to pervert or twist something. In Matthew 5:42, it means to turn oneself away from someone or something.

Definition: ἀπο-στρέφω [in LXX chiefly for שׁוּב ;] trans., with accusative, __(a) to turn away, remove: Rom.11:26, 2Ti.4:4; metaphorically, to turn away from allegiance, pervert: Luk.23:14; __(b) to turn back, return: μάχαιραν, Mat.26:52. Pass., reflex., to turn oneself away from: with accusative, Mat.5:42, 2Ti.1:15, Tit.1:14, Heb.12:25; so act., absol., Act.3:26 (cf. Sir.8:5; Bl., § 53, 1; Cremer, 880).† (AS)

Usage: Occurs in 10 NT verses. KJV: bring again, pervert, turn away (from) See also: 2 Timothy 1:15; Matthew 5:42; Hebrews 12:25.

Study Notes — Matthew 5:42

Show Verse Quote Highlights

Context
Cross References
Matthew 5:42 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 5:42
Jamieson-Fausset-Brown on Matthew 5:42
Matthew Poole's Commentary on Matthew 5:42
Trapp's Commentary on Matthew 5:42
Ellicott's Commentary on Matthew 5:42
Adam Clarke's Commentary on Matthew 5:42
Cambridge Bible on Matthew 5:42
Barnes' Notes on Matthew 5:42
Whedon's Commentary on Matthew 5:42
Sermons on Matthew 5:42

Context — Love Your Enemies

40if someone wants to sue you and take your tunic, let him have your cloak as well; 41and if someone forces you to go one mile, go with him two miles.

42Give to the one who asks you, and do not turn away from the one who wants to borrow from you.

43You have heard that it was said, ‘Love your neighbor’ and ‘Hate your enemy.’ 44But I tell you, love your enemies and pray for those who persecute you,

Cross References

	Reference	Text (BSB)
1	Proverbs 19:17	Kindness to the poor is a loan to the LORD, and He will repay the lender.
2	Hebrews 13:16	And do not neglect to do good and to share with others, for with such sacrifices God is pleased.
3	Luke 6:30–36	Give to everyone who asks you, and if anyone takes what is yours, do not demand it back. Do to others as you would have them do to you. If you love those who love you, what credit is that to you? Even sinners love those who love them. If you do good to those who do good to you, what credit is that to you? Even sinners do the same. And if you lend to those from whom you expect repayment, what credit is that to you? Even sinners lend to sinners, expecting to be repaid in full. But love your enemies, do good to them, and lend to them, expecting nothing in return. Then your reward will be great, and you will be sons of the Most High; for He is kind to the ungrateful and wicked. Be merciful, just as your Father is merciful.
4	1 Timothy 6:17–19	Instruct those who are rich in the present age not to be conceited and not to put their hope in the uncertainty of wealth, but in God, who richly provides all things for us to enjoy. Instruct them to do good, to be rich in good works, and to be generous and ready to share, treasuring up for themselves a firm foundation for the future, so that they may take hold of that which is truly life.
5	Psalms 112:5–9	It is well with the man who is generous and lends freely, whose affairs are guided by justice. Surely he will never be shaken; the righteous man will be remembered forever. He does not fear bad news; his heart is steadfast, trusting in the LORD. His heart is assured; he does not fear, until he looks in triumph on his foes. He has scattered abroad his gifts to the poor; his righteousness endures forever; his horn will be lifted high in honor.
6	Psalms 37:21	The wicked borrow and do not repay, but the righteous are gracious and giving.
7	1 John 3:16–18	By this we know what love is: Jesus laid down His life for us, and we ought to lay down our lives for our brothers. If anyone with earthly possessions sees his brother in need, but withholds his compassion from him, how can the love of God abide in him? Little children, let us love not in word and speech, but in action and truth.
8	Deuteronomy 15:7–14	If there is a poor man among your brothers within any of the gates in the land that the LORD your God is giving you, then you are not to harden your heart or shut your hand from your poor brother. Instead, you are to open your hand to him and freely loan him whatever he needs. Be careful not to harbor this wicked thought in your heart: “The seventh year, the year of release, is near,” so that you look upon your poor brother begrudgingly and give him nothing. He will cry out to the LORD against you, and you will be guilty of sin. Give generously to him, and do not let your heart be grieved when you do so. And because of this the LORD your God will bless you in all your work and in everything to which you put your hand. For there will never cease to be poor in the land; that is why I am commanding you to open wide your hand to your brother and to the poor and needy in your land. If a fellow Hebrew, a man or a woman, is sold to you and serves you six years, then in the seventh year you must set him free. And when you release him, do not send him away empty-handed. You are to furnish him liberally from your flock, your threshing floor, and your winepress. You shall give to him as the LORD your God has blessed you.
9	2 Corinthians 9:6–15	Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each one should give what he has decided in his heart to give, not out of regret or compulsion. For God loves a cheerful giver. And God is able to make all grace abound to you, so that in all things, at all times, having all that you need, you will abound in every good work. As it is written: “He has scattered abroad His gifts to the poor; His righteousness endures forever.” Now He who supplies seed to the sower and bread for food will supply and multiply your store of seed and will increase the harvest of your righteousness. You will be enriched in every way to be generous on every occasion, so that through us your giving will produce thanksgiving to God. For this ministry of service is not only supplying the needs of the saints, but is also overflowing in many expressions of thanksgiving to God. Because of the proof this ministry provides, the saints will glorify God for your obedient confession of the gospel of Christ, and for the generosity of your contribution to them and to all the others. And their prayers for you will express their affection for you, because of the surpassing grace God has given you. Thanks be to God for His indescribable gift!
10	Romans 12:20	On the contrary, “If your enemy is hungry, feed him; if he is thirsty, give him a drink. For in so doing, you will heap burning coals on his head.”

Matthew 5:42 Summary

This verse is teaching us to be generous and willing to share what we have with others, just like God has shared His love and resources with us. When someone asks us for something, we should try to give it to them, and not turn them away, as seen in Matthew 5:42. This doesn't mean we have to give everything to everyone who asks, but we should be willing to help those in need, and trust that God will provide for us, as promised in Philippians 4:19. By living out this principle, we can reflect God's love and character to those around us, and experience the joy of giving and sharing with others.

Frequently Asked Questions

What does it mean to give to the one who asks me?

This means being generous and willing to share what you have with others, as seen in Matthew 5:42, and as Jesus taught in Matthew 10:8, to give freely as you have received freely from God.

Is this verse saying I should lend money to anyone who asks?

While Matthew 5:42 does encourage generosity, it's also important to use wisdom and discernment, as seen in Proverbs 22:7, which warns about the dangers of debt, and to consider the motivations and circumstances of the one asking.

How can I balance being generous with being responsible with my resources?

This is a great question, and the key is to seek God's guidance and wisdom, as seen in James 1:5, and to trust that He will provide and direct you as you seek to obey His commands, such as Matthew 6:33, which teaches us to seek first the kingdom of God.

Does this verse only apply to believers or to everyone?

According to Jesus' teaching in Matthew 5:42, this command to give to those who ask is not limited to believers, but is a principle for living out our faith in a way that reflects God's love and character, as seen in Luke 6:35, which teaches us to love our enemies and do good to those who hate us.

Reflection Questions

What are some ways you can apply the principle of generosity in your daily life, and how might it impact your relationships with others?
How does this verse challenge or comfort you, and what are some steps you can take to put it into practice?
What are some potential risks or challenges of giving to those who ask, and how can you navigate these situations in a way that honors God?
In what ways can you trust God to provide for your needs as you seek to obey this command, and how can you cultivate a spirit of generosity and trust in your life?

Gill's Exposition on Matthew 5:42

Give to him that asketh thee,.... To every man, Lu 6:30 whether Jew or Gentile; friend or foe; believer or unbeliever; a good, or a bad man; worthy or unworthy; deserving or not, that asketh alms,

Jamieson-Fausset-Brown on Matthew 5:42

Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Give to him that asketh thee. The sense of unreasonable asking here implied (cf. Luke 6:30).

Matthew Poole's Commentary on Matthew 5:42

In these words our Saviour presseth another piece of charity, viz. liberality to those who are poor; who are of two sorts: some such as are never able to repay us; to those he commandeth Christians to give. To him that asketh, who hath need to ask, and in that order too which God hath directed, who hath commanded us to provide for our own household, and to do good to all, but especially to the household of faith. The other sort are such as may have only a temporary want: to these he commandeth us to lend, and not to turn away from them, when they desire to borrow of us, and we can spare it. This was an ancient precept of God, , confirmed by Christ, as a piece of his will under the gospel.

Trapp's Commentary on Matthew 5:42

42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ver. 42. Give to him that asketh thee] Yet with discretion and choice of a fit object. Which having met with be not weary of well doing; for in due season ye shall reap, if ye faint not, Galatians 6:9. Giving is compared to sowing, which, in good ground, is usually with increase. Therefore a worthy minister, upon occasion, asking his wife whether there were any money in the house, she answered, that she knew but of one three pence; well, saith he, we must go sow, that is, give something to the poor, knowing that to be the way of bringing in, Proverbs 11:24-25 Deuteronomy 15:10. The mercy of God crowns our beneficence with the blessing of store. Happy was the Sareptan that she was no niggard of her last handful. The more we give, the more we have: it increaseth in the giving, as the loaves in our Saviour’ s hands did. Never did a charitable act go away without the retribution of a blessing. How improvident therefore are we, that will not offer a sacrifice of alms when God sets up an altar before us! It were an excellent course, surely, if Christians now, as they of old at Corinth, would lay up weekly a part of their gettings for pious and charitable uses; and that men would abound in this work of the Lord, as knowing that their labour is not in vain in the Lord (I speak of them that are able, for we may not stretch beyond our staple, and so spoil all). We read of a bishop of Lincoln, that never thought he had that thing that he did not give; and of one bishop of Rome (though that is a rare thing) that was so liberal to the poor, that when he was asked by certain ambassadors whether he had any hunting dogs to show them, he answered, Yes. And bringing them to a great sort of poor people, whom he daily relieved at his table, These are the dogs, saith he, wherewith I hunt after heaven. Bishop Hooper, also, had his board of beggars. Twice I was (saith Mr Fox) in his house at Worcester: where in his common hall, I saw a table spread with good store of food, and beset full of beggars and poor folk. And this was his daily custom. And when they were served and catechised, then he himself sat down to dinner, and not before. Queen Anna Boleyn carried ever about her a certain little purse, out of which she was wont daily to scatter some alms to the needy: thinking no day well spent wherein some man had not fared the better by some benefit at her hands. The Savoy, Bridewell, and another hospital, founded by King Edward VI, upon a sermon of Bp Ridley’ s, do speak and testify both his tender heart and his bountiful hand.

Ellicott's Commentary on Matthew 5:42

(42) Give to him that asketh.—Here again our Lord teaches us by the method of a seeming paradox, and enforces a principle binding upon every one in the form of a rule which in its letter is binding upon no man. Were we to give to all men what they ask, we should in many cases be cursing, not blessing, them with our gifts. Not so does our Father give us what we ask in prayer; not so did Christ grant the prayers of His disciples. That which the words really teach as the ideal of the perfect life which we ought to aim at, is the loving and the giving temper that sees in every request made to us the expression of a want of some kind, which we are to consider as a call to thoughtful inquiry how best to meet the want, giving what is asked for if we honestly believe that it is really for the good of him who asks, giving something else if that would seem to be really better for him. Rightly understood, the words do not bid us idly give alms to the idle or the impostor; and St. Paul’s rule, “If a man will not work, neither let him eat” (2 Thessalonians 3:10), is not a departure from the law of Christ, but its truest application and fulfilment. From him that would borrow.—The force of the precept depends on its connection with the Jewish Law, which forbade not only what we call usury, i.e., excessive interest, but all interest on loans where debtor and creditor alike were Israelites (Exodus 22:25; Leviticus 25:37; Deuteronomy 23:19-20). From our modern point of view that law cannot be regarded as in harmony with the present order of society, nor consistent with our modern views of financial justice. It is not the less true, however, that in the education of a family or nation, such a prohibition may be a necessary and useful discipline. We should look with scorn on boys who lent on interest to their brothers or their schoolfellows, and the ideal of the Law of Moses was that of treating all Israelites as brothers brought under the discipline of the schoolmaster. As if with a prescient insight into the besetting temptation of the race, the lawgiver forbade a practice which would have destroyed, and eventually did destroy, the sense of brotherhood (Nehemiah 5:1-13), leaving it open to receive interest from strangers who were outside the limits of the family (Deuteronomy 23:20). The higher law of Christ treats all men as brothers, and bids us, if it is right to lend as an act of charity, to do so for love, and not for profit. Cases where the business of the world calls for loans not for the relief of want, but as a matter of commercial convenience, lie obviously outside the range of the precept.

Adam Clarke's Commentary on Matthew 5:42

Verse 42. Give to him that asketh thee, and from him that would borrow] To give and lend freely to all who are in need, is a general precept from which we are only excused by our inability to perform it. Men are more or less obliged to it as they are more or less able, as the want is more or less pressing, as they are more or less burthened with common poor, or with necessitous relatives. In all these matters, both prudence and charity must be consulted. That God, who makes use of the beggar's hand to ask our charity, is the same from whom we ourselves beg our daily bread: and dare we refuse HIM! Let us show at least mildness and compassion, when we can do no more; and if we cannot or will not relieve a poor man, let us never give him an ill word nor an ill look. If we do not relieve him, we have no right to insult him. To give and to lend, are two duties of charity which Christ joins together, and which he sets on equal footing. A rich man is one of God's stewards: God has given him money for the poor, and he cannot deny it without an act of injustice. But no man, from what is called a principle of charity or generosity, should give that in alms which belongs to his creditors. Generosity is godlike; but justice has ever, both in law and Gospel, the first claim. A loan is often more beneficial than an absolute gift: first, because it flatters less the vanity of him who lends; secondly, it spares more the shame of him who is in real want; and, thirdly, it gives less encouragement to the idleness of him who may not be very honest. However, no advantage should be taken of the necessities of the borrower: he who does so is, at least, half a murderer. The lending which our Lord here inculcates is that which requires no more than the restoration of the principal in a convenient time: otherwise to live upon trust is the sure way to pay double.

Cambridge Bible on Matthew 5:42

42. from him that would borrow of thee] Luke has “lend, hoping for nothing again.” Forced loans have been a mode of oppression in every age, for which, perhaps, no people have suffered more than the Jews.

Barnes' Notes on Matthew 5:42

Give to him that asketh thee - This is the general rule. It is better to give sometimes to an undeserving person than to turn away one who is really in need. It is good to be in the habit of giving.

Whedon's Commentary on Matthew 5:42

42. Give… turn not away — This forbids a churlish, unsympathizing closeness. It rebukes the maxim, “I neither ask nor grant favours.” It commands generosity; yet it is a suggestive, not a universal command.

Sermons on Matthew 5:42

	Sermon	Description
	God-Likeness by Dick Woodward	In this sermon on the Sermon on the Mount, the teacher focuses on the challenging teachings of Jesus regarding how to relate to others. Jesus contrasts his teachings with those of
	Pentecostal Giving by Martin Knapp	Martin Knapp preaches on the importance of Pentecostal giving, emphasizing that it should be cheerful, commanded, systematic, universal, and rewarded. He highlights that Pentecosta
	Lend, Expecting Nothing by David Servant	David Servant delves into Jesus' command to 'lend, expecting nothing in return,' emphasizing the importance of lending without expecting repayment, especially to the poor and needy
	Hebrews 6:13-20 by St. John Chrysostom	John Chrysostom preaches about the importance of compassion and mercy towards the poor and those in need, emphasizing the need to help without judgment or hesitation. He highlights
	Don't Forget by William Booth	In this sermon, the speaker emphasizes the importance of actively helping those in need, rather than simply offering prayers or advice. The speaker encourages the audience to take
	How God Taught Me to Give by Oswald J. Smith	In this sermon, the speaker shares his personal journey of how God led him to give towards missions. He recounts his experience of becoming the pastor of a church that held an annu
	Just Vessels by Jackie Pullinger	This sermon emphasizes the importance of ministering to the poor, highlighting how God chooses the weak and needy to shame the strong, and how reaching out to the poor can lead to